TALMUD ESER SEFIROT -...

1 Talmud Eser Sefirot (Part 1)

TALMUD ESER SEFIROT (The Study of the Ten Sefirot)

PART ONE Tzimtzum and Kav; containing two chapters


Chapter One

Explains the issue of Tzimtzum Aleph, when Ohr Ein Sof became restricted in order to emanate the Neetzalim and create the creatures; containing five issues:

1. Before the Tzimtzum Ein Sof filled the entire reality. 2. The reason for creation was the revelation of His Names and Appellations. 3. The Tzimtzum of the Ohr around the middle point. 4. The Halal that remained after the Tzimtzum was Agol. 5. Because Ohr Ein Sof was even, the Tzimtzum was also even. This is the meaning of the Igul.

Before the Tzimtzum Ein Sof filled the entire reality

1. Know, that before the Neetzalim were emanated and the creatures created (1), an Upper Simple Ohr (2) had filled the entire reality (3). There was no vacant place (4), such as an empty Avir (5) and a Halal (6), but everything was filled with that simple, boundless Ohr (7).

It did not have a Behina of Rosh, or Sof (8), but it was all one, Simple Ohr (9), completely even (10), called Ohr Ein Sof (20).

Ohr Pnimi

Bear in mind, that the entire wisdom of Kabbalah is founded on spiritual matters that do not take up time or space. They are not subject to change or absence and all the changes that are spoken of in this wisdom do not imply that the first form becomes absent and is replaced by a different form. The above change Rather implies an additional form, while the first does not move from its place, as absence and change are corporeal conducts.

It is difficult for novice, for they perceive matters by means of corporeal boundaries of time, space, change and exchange. However, the authors only used those as signs to point to their Upper Roots.

For that reason I will make an effort to give every word its spiritual identity, detached of space, time and change. It is upon the readers to memorize the meaning of these words thoroughly, for it is impossible to repeat them every time.

1. The issue of spiritual time is explained thoroughly in Histaklut Pnimit Chapter 9, item 33.

2. It refers to the Ohr that expands from the Atzmut of the Creator. Know, that all the names and appellations that appear in the wisdom of Kabbalah are not at all in the Atzmut of the Creator, but only in the Ohr that expands from His Atzmut. However, we cannot utter even a single word regarding His Atzmut, for the rule is that anything we do not attain, we do not know its name. Remember that and you will not fail.

3. It is seemingly perplexing, for it speaks of the time before the Olamot were created. Thus, which reality exists here, that the Ohr Elyon should fill? The thing is that all the Olamot and the Neshamot (souls) that exist and that are


destined to be created with all their incidents until the end of their correction, are all included in Ein Sof in their full measure and glory. Thus, there are two rudiments we should discern in reality before us:

1. They are fixed and exist in Ein Sof with their full measure and glory.

2. How they are arranged and hang down and innovate before us after Tzimtzum Aleph in the five Olamot: Adam Kadmon, Atzilut, Beria, Yetzira, Assiya.

The Rav writes that the Ohr Elyon that extends from His Atzmut had filled the entire reality, meaning the entire reality of the first rudiment, relating to their existence in Ein Sof before the Tzimtzum. He tells us that the Ohr Elyon filled them entirely, until they had no vacant place left where correction and perfection could be added whatsoever.

4. It means that before the Olamot were created there was only Ein Sof. There werent a vacant place, meaning a place of dearth that would qualify for corrections because the Ohr Elyon filled that place. It left no room for the Tachtonim to distinguish themselves and add something to His completeness. Because of the Tzimtzum there came about a wanting and a vacant place for the corrections. However, do not be mistaken to think that the book speaks of a corporeal place.

5. This does not refer to corporeal air whatsoever; but there is a spiritual Ohr that is called by that name. There are two Behinot (features) of Ohr in each complete Partzuf: Ohr Hochma and Ohr de Hassadim. Ohr Hochma is the Atzmut of the Partzuf, meaning its vitality. Ohr Hassadim only operates as a clothing Ohr over the Ohr Hochma in the Partzuf since Ohr Hochma cannot permeate the Partzuf if it does not wear the Ohr Hassadim first. However, sometimes, when the Partzufim are in Katnut, they do not have more than Ohr Hassadim. You should know that that Ohr Hassadim is called Avir or Ruach. When it is by itself, without Ohr de Hochma, it is called empty Avir, meaning empty of Ohr Hochma. Then it waits for Ohr Hochma to clothe it and fulfill it. The Rav tells us that before the Olamot were created, meaning in Ein Sof, such empty Avir did not exist in reality at all, because there was not any dearth there.

6. To understand that word, you must first know the essence of a spiritual Kli. Since the Neetzal receives its sustenance from the Maatzil, it necessarily implies that it has a Ratzon (desire) and yearning to receive that Shefa from Him. Know, that the amount of that Ratzon and yearning is the entire substance that exists in the Neetzal. Thus, every thing that exists in the Neetzal that is not that substance, no longer relates to its substance, but to the Shefa that it receives from the Maatzil. Furthermore, this substance determines the Gadlut and the level of each Neetzal, each Partzuf, and each Sefira. The Hitpashtut of the Ohr Elyon from the Maatzil is certainly immeasurable, but it is the Neetzal that limits the Shefa, for it receives no more and no less than its measure of desire to receive. This is the criterion in spirituality, because there is no coercion there; it depends entirely on the Ratzon. For that reason we call this will to receive the Vessel of Reception of the Neetzal. It is regarded as its substance and the reason that it stopped being


regarded as a Maatzil and was denominated as a Neetzal. The Neetzal is defined by a substance that does not exist in the Maatzil whatsoever, for there is absolutely no will to receive in the Maatzil, because from whom would He receive? Now we will explain how there are four degrees in this substance, from Katnut to Gadlut (of reception). The fourth degree, being the Gadlut of the reception, is complete only in Ein Sof, before the Olamot were created. It is the only one that was subject to the Tzimtzum, and we will clarify henceforth that it was emptied of every Shefa that she had from Ein Sof and remained a vacant Halal. This is what the Rav means when he says that before the Olam was created, meaning in Ein Sof, this vacant Halal did not exist.

7. This means that there is nothing that the lower ones can add to it by means of their actions.

8. The terms Rosh and Sof will be explained below. 9. Meaning without discriminating small and great, every thing is even. 10. Where there is no Zakut and Aviut by which the degrees are set. These

discriminations were established only with the renewal of the Tzimtzum. 20. We should ask: since we have no attainment in Ein Sof, how then do we know

Him by name? After all, each name designates the attainment that we attain in Him, according to the definition of that name. We cannot excuse ourselves by saying that the name merely points to the negation of attainment, for then we should have named Him Unattainable. The thing is that that name indicates the entire difference between Ein Sof and all the Olamot beneath it. The Tzimtzum took place after Ein Sof. Thus, in every place this force awakens, it restricts the Ohr and that ends the Hearah in that place. Hence, any Sof and Sium in any Hearah in any Partzuf come solely from the Tzimtzum. Moreover, all the beings and their various fillings in the Olamot come about and are innovated because of that Sof and Sium. It is called Ein Sof because the Tzimtzum does not apply there, indicating that there isnt any ending there whatsoever. With that we can deduce that this Ohr is Pashut and completely even, for one depends on the other.

The reason for creation was the revelation of His Names and Appellations

2. When it rose upon His Simple Ratzon (30) to create the Olamot and emanate the Neetzalim to bring the perfection of His deeds, His names and appellations to light, which was the reason of the creation of the Olamot,

Ohr Pnimi

30. We need not wonder how there is a Ratzon in Ein Sof, who is higher than any notion, to which we can say, rose upon His Simple Ratzon. You should comprehend what has been said above that in every Neetzal there is by necessity a will to receive the Shefa from the Maatzil. However, in Ein Sof it is a Simple Ratzon because He is One and His Name One. The Ohr in Ein Sof is called He and the will to receive is called His Name, and they are simple unity without any form of separation.


However, we should not resemble the unity and separation discussed here with corporeal unity and separation that are distinguished by motion, nearness and distance. That is because the spiritual essence does not take up any space. Having said that, you should know that separation in spirituality occurs only by means of Shinui Tzura. Thus, if one spiritual thing acquires an additional Tzura that is unlike its current Tzura, it stops being one and becomes two separate entities. Their distance from each other is measured by the oppositeness of their forms. Just as corporeal entities connect and separate through proximity and remoteness, so spiritual entities connect and separate according to their difference and equivalence of form. The Shinui Tzura separates them from one another, and the Hishtavut Tzura brings them together. Remember that for it is the key element to this wisdom. Now you will understand the meaning of the aforementioned words He is One and His Name One, and the simple unity we are so meticulous about in Ein Sof. Indeed this unity is of the wonders of His almightiness. We have witnessed the difference between the Maatzil and the Neetzal that was formed by Tzura of that will to receive that exists in the Neetzal and not in the Maatzil. Because of that Shinui Tzura the Neetzal became separated from the Maatzil and acquired its own separate name, meaning Neetzal, and not Maatzil. The above explanation might mislead us into thinking that Ohr Ein Sof, called He, is not entirely adherent with Ein Sof, called His Name, meaning the will to receive the Ohr and the Shefa, called He. That is because the Ohr Elyon that extends from his Atzmut, called He has but one attribute to bestow - and none of the Tzura of the will to receive. However, Ein Sof, called His Name, which does have a will to receive, is therefore different from the Ohr Elyon, which has no will to receive whatsoever, as has been explained, and we know that Shinui Tzura separates. However, the Midrash and the Rav tell us that it is not so. Instead, He is One and His Name One in Simple Unity, means that there is no difference between them. Although there is necessarily a difference of form between He and His Name, it is nevertheless completely inactive there. We do not understand it, but it is undoubtedly so. It is said about that, that there is no perception or thought in Ein Sof whatsoever, since this matter is above our mind (will be discussed further in the next item).

The Tzimtzum of the Ohr around the middle point

3. Ein Sof then restricted Himself (40) in His middle point (50), in the very middle, restricted that Ohr, and drifted (60) to the sides around that middle point (70).

Ohr Pnimi

40. You already know the meaning of He is One and His Name One. Although there is Shinui Tzura with respect to the will to receive incorporated in Ein Sof, that still does not create any differentiation between that and the Ohr Elyon, and they are in simple unity. Still, this Shinui Tzura has become the reason and the cause for the creation of the Olamot, to bring the perfection of His deeds, His names and appellations to light, as the Rav says here. The creation of the Olamot and


their concatenation down to Olam ha Zeh, created and renewed the possibility to give room for work in Torah and Mitzvot not in order to receive, but only to bestow contentment upon the Maker. It is then that the Neshamot become able to invert the form of the will to receive in them, which separates them from the Maatzil, into the form of the will to bestow contentment upon Him, which is what He wants (see item 90). This is the Hishtavut Tzura with the Maatzil, called Dvekut (adhesion) and unification. It is so because then they have already been stripped from the form of the will to receive and acquired the form of the will to bestow, being the form of the Maatzil Himself. You already know that Hishtavut Tzura makes the spirituals become one. For that reason the Olamot return to their previous condition. This is the meaning of the Ravs words, When it rose upon His Simple Ratzon to create, etc. It rose means that He increased the purification and Dvekut by diminishing the measure of the will to receive imprinted in him in order to equalize the form with the Ohr Elyon. The will to receive in Ein Sof, called Malchut de Ein Sof, or His Name, did not have any dearth in Dvekut with the Ohr Elyon because of its Shinui Tzura. However, it embellished himself in order to equalize its form with the Ohr Elyon and depart from the great will to receive, called Behina Dalet, so as to cleave more strongly to the Ohr Elyon. The proximity of the Tzura makes for Dvekut. It is expressed in the words it rose, meaning Malchut de Ein Sof, being the Ratzon Pashut, rose and cleaved to the Ohr Elyon, meaning diminished her will to receive. This is the meaning of the words of the Rav, Ein Sof then restricted Himself. It has already been explained above (item 6) that the entire measure of His Shefa and Ohr and the height of the Neetzal are measured by the amount of the will to receive in him. Thus, since the above Malchut de Ein Sof restricted herself and diminished her will to receive, the Ohr and the Shefa departed due to the scantness of the desire. This is the meaning of the Tzimtzum. The ascent of the desire caused the departure of the Shefa and the Ohr from there.

50. It is perplexing, for since there is neither Rosh nor Sof there, how is there middle? Moreover, are we dealing with a corporeal matter here? The thing is that it has already been explained that there is necessarily a will to receive in Ein Sof too. However, it is Ratzon Pashut, without discriminations of great and small, because the will to receive there is not regarded as a Shinui Tzura that makes any separations. Consequently, it is in no way inferior to the Ohr Elyon. You should know that the Ohr Elyon must expand via four degrees before it uncovers that will to receive in its fullest and permanent measure in the Neetzal. The reason for it is that the will to receive is incorporated in the Hitpashtut of Ohr from the Shoresh, and by that the Ohr is considered to have departed from the Maatzil and acquired its own name, meaning Hitpashtut from the Maatzil. As long as this Shinui Tzura of the will to receive was not incorporated in it, it was still regarded as a Maatzil and not as Hitpashtut that departed and shifted from the Maatzil. That is because the only difference in spirituality is the Shinui Tzura (see item 6 and Histaklut Pnimit). However, as much as this Ratzon became disclosed by the force of the Neetzal, it still was not permanent in the Neetzal. It means that the Neetzal must yearn


to receive the Shefa before it is considered that the will to receive appeared by the force of the Neetzal himself. This yearning can only be when he does not have the Shefa, for only then is it possible to want it in a way that the will to receive will be uncovered through his own strength. It is then that the vessels of reception are completed permanently. You should also know that any Hitpashtut of Ohr from the Maatzil must consist of a will to bestow, just as it consists of a will to receive. Otherwise, the Maatzil and the Neetzal would have been in oppositeness of form, meaning a total separation, and the oppositeness of form would then depart them from one another as the west departs from the east. Thus, each Ohr that expands from the Maatzil must be incorporated of a will to bestow as well, so that the Neetzal will have proximity of form with the Maatzil. When the will to bestow appears in the Neetzal, a great Ohr Nimshach to him from the Maatzil, related to that awakening. This Ohr is always referred to as Ohr de Hassadim. Hitpashtut Aleph from the Maatzil, in which the will to receive is incorporated, is always referred to as Ohr de Hochma, or Ohr de Atzmut. You should memorize these two types of Orot. The second Ohr, being Ohr de Hassadim, is much lower than the first Ohr, being Ohr de Hochma. That is because it is extended by the Hitgabrut and the awakening of the Neetzal by his own force, as he wants to equalize his form with the Maatzil, for which reason he intensifies himself and awakens toward the will to bestow. However, Hitpashtut Aleph, being Ohr de Hochma, Nimshach directly from the Maatzil and the Neetzal has no part in its extension. For that reason it is much higher than it. For that reason Ohr Hochma is regarded as the Atzmut and Haiut (sustenance) of the Neetzal. Ohr de Hassadim is only considered as Ohr for corrections, for the completion of the Neetzal. Now you will understand the four Behinot and degrees that must be in every Neetzal. First, the Ohr expands from the Maatzil as Ohr Hochma, containing only the will to receive. This is Behina Aleph. Then, the will to bestow intensifies in that Ohr, and it extends Ohr de Hassadim. This Hitgabrut is regarded as Behina Bet. Then this Ohr de Hassadim expands intensively (will be explained below), and this is Behina Gimel. After the above three Behinot fully emerge, the force of the will to receive incorporated in Hitpashtut Aleph reawakens and draws Ohr Hochma once more. This completes the permanent will to receive in the Partzuf that appears as yearning, when there werent Ohr Hochma in the Partzuf but Ohr de Hassadim, after Behina Gimel, when the Neetzal could yearn for Ohr Hochma. It is this yearning that determines the will to receive in him, and completes his vessels of reception, which was absent in Hitpashtut Aleph. For that reason the vessels of reception are completed only in this Behina Dalet, also called Hitgabrut Bet. Once Behina Dalet was completed in Ein Sof, the Tzimtzum occurred in her, meaning the departure of the will to receive from Behina Dalet, causing the departure of Ohr Ein Sof from there. This completes the explanations of the four Behinot that must exist in every Neetzal. Behina Aleph is called Hitpashtut Aleph, or Hochma; Behina Bet is


called Hitgabrut Aleph, or Bina; Behina Gimel is called Hitpashtut Bet, or Zeir Anpin; Behina Dalet is called Hitgabrut Bet, or Malchut. The two expansions are regarded as males, for they are Shefa that extends from the Maatzil. Hitpashtut Aleph is Shefa of Ohr Hochma, and Hitpashtut Bet is Shefa of Ohr de Hassadim. The two Hitgabruiot (pl. for Hitgabrut) are regarded as two females, for they are an awakening of the Neetzal and the intensification of the Ratzon by his own power. The first Hitgabrut is the awakening in the Neetzal for the will to bestow, which becomes the Shoresh for the Ohr de Hassadim, and Hitgabrut Bet is the awakening of the Neetzal for the will to receive, which becomes the complete vessel of reception in the Partzuf. It is always referred to as Behina Dalet. This Behina Dalet is called The Middle Point in Ein Sof. It is that which the Rav refers to when he says, restricted Himself in His middle point. It is called by that name for it is a vessel of reception for Ohr Ein Sof, which is immeasurable and boundless. For that reason it is like a point in the interior and the middle of that Ohr, while the Ohr revolves around it and cleaves to it from all around immeasurably. Only thus can it sustain the Ohr Elyon immeasurably and boundlessly. However, in the vessels of reception after the Tzimtzum and below, meaning in the lower Neetzalim, there are vessels that hold their Ohr in their Pnimiut and Toch. It means that the walls of the Kelim, being their four Behinot, place a Gevul and a measurement on the Ohr inside them, because of their Aviut. However, in Ein Sof, where Ohr and Kli are in simple unity, meaning He is One and His Name One (see item 30), the Kli does not limit that Ohr that it holds. Hence, the Ohr in it is regarded as Ein Sof. Now we have thoroughly explained the issue of the middle point in Ein Sof. We have shown that it does not refer to a corporeal and tangible place and area, but Behina Dalet, which is incorporated in Ein Sof, is called by that name to indicate its simple unity with the Ohr Elyon. Also, the Tzimtzum in that middle point has already been explained above (see item 40).

60. The term spiritual distance has already been explained in item 30. It has also been explained that there werent any distance between Ein Sof and the middle point, meaning between the Ohr and the Kli. However, after it restricted the Ohr from the middle point, it uncovered a Shinui Tzura from the Ohr. That is because the Ohr hasnt any will to receive, but the point is indeed a will to receive, which differs from the Ohr. Because their Tzura is different, they are as far apart from each other as is the difference between them. This is what the Rav meant in the word drifted.

70. The above-mentioned four Behinot are also called four sides. The Rav tells us that although the Tzimtzum was only in the middle point, meaning Behina Dalet, the Ohr nonetheless departed from all four Behinot as well. It happened because there is no partial in spirituality, and thus it departed from the three Behinot as well.

The Halal that remained after the Tzimtzum was Agol

4. Then there was a vacant place (80), Avir, and an empty Halal, from the very middle point. Behold, this Tzimtzum was even around that empty middle point (90), in such a way that that place of Halal was Agol on every side, completely


even (100). It had not a shape of a Meruba (square), a perpendicular angle, for Ein Sof too had restricted Himself like an Igul, even on all sides.

Ohr Pnimi

80. Has already been explained in items 4 and 5. 90. Meaning without discriminations of great and small. We should not wonder

about that, since the Shinui Tzura in the middle point had already been exposed by the departure of the Ohr from it. Consequently, the smaller measurements were necessarily recognized as well, one smaller than the other. For example, Behina Gimel is purer than the middle point because the measure of her will to receive is less than Behina Dalet. Similarly, Behina Bet is purer than Behina Gimel because her measure of will to receive is smaller than Behina Gimel, and Behina Aleph is the purest of all, for she has the least will to receive, rendering her Shinui Tzura the least apparent. Thus, we have a differentiation of great and small in the degrees. In that case, why does the Rav say that the Tzimtzum was even around that point? The answer is that the Tzimtzum did not turn the middle point into a Sof. In other words, if the Ohr had left the point because of her Shinui Tzura, then it would certainly become a Sof, meaning the lowest degree. Then we would also regard the three preceding Behinot as more important than the middle point, as one above the other. However, it was not so, for the Tzimtzum did not occur due to the Shinui Tzura in the point. This cannot be, for we are still concerned with Malchut de Ein Sof, in which there is no Shinui Tzura between her and the Ohr; they are both in simple unity, meaning He is One and His Name One. The Tzimtzum occurred only because His Ratzon Pashut wished to create the Olamot etc. (see item 40). It means that He wanted that Hishtavut Tzura which is destined to appear by the creation of the Olamot, meaning the form of reception in order to bestow contentment to the Maker. There is a great virtue in that: on the one hand, it is complete bestowal, because the Ratzon is only to bestow contentment upon the Maker and not at all for ones self. That makes the Tzura completely equal with the Ohr Elyon of the Maatzil, and in complete adhesion with Him. On the other hand, it is possible to deepen and increase the vessel of reception indefinitely and eternally. That is because now the form of reception does not produce any Shinui Tzura, as it comes from within the will to bestow. Our sages have said that with an important personality, if she gives the matrimony capital, and he says, With this I thee sanctify, then she is sanctified. It is written in the Torah and giveth it in her hand, meaning it is the husband who is to give the matrimony capital. However, because he is important, the pleasure she receives from him is exactly the same as giving. An important person who receives money from her is similar to him giving her money. It is written in the Torah and giveth it in her hand, because he receives only in order to bestow contentment to the woman, to honor her with his reception. We learn from the above that the primary reason for the Tzimtzum was the desire for the new form of reception in order to bestow that is destined to appear by the creation of the Olamot (see item 40). However, it was not at all by reason of the Aviut she felt in the middle point, for there were no Aviut and difference there at all.


Hence, the middle point did not become a Sof because of the Tzimtzum. Thus, it is impossible to distinguish a small matter from a great one. That is why the Rav writes that the Tzimtzum was completely even.

100. It means that there was some image that had to have been made by reason of the Tzimtzum, though the Tzimtzum was even (as explained above thoroughly), and not because of any Shinui Tzura. After the Tzimtzum and the departure of the Ohr from that middle point, it became apparent that the Ohr Elyon is unfit to cleave to it because of her Tzura of the Gadlut of reception. Because that became known she fell from the degree she had had in Ein Sof, and was now regarded as Sof, meaning the lowest possible Aviut. Only that middle point remained a vacant Halal, unfit to clothe the Ohr (see item 6), and the three former Behinot in virtue and purity were still fit to clothe the Ohr even after the Tzimtzum. We have explained above (previous item) that she did not become a Sof for the above reason. This is the meaning of the precision of the Rav when he says that that place of Halal was Agol on every side, completely even. He wishes to say that it is not an actual Sof, but is like the Sof in a round picture, whose Sof is in the middle. You can compare these four Behinot to four circles one within the other, like onionskins. The central Igul is Behina Dalet, surrounded by Behina Gimel, surrounded by Behina Bet, surrounded by Behina Aleph. This way there is no up or down, right or left. For example, Behina Aleph is above all of them in its one half, and below all of them in its other half, and so it is in all the Behinot. Therefore, there is not up or down, right or left here. There is no difference between their virtue, and they are all completely even. It has already been explained (above item) that the reason for the Tzimtzum was not the Shinui Tzura. This is also the meaning of the precision of the Rav Agol on every side, completely even.

Because Ohr Ein Sof was even, the Tzimtzum too was even. This is the meaning of the Igul

5. The reason was that since Ohr Ein Sof was completely even, it had to have restricted itself evenly on all sides, and not restrict itself on one side more than on the others.

It is known in the wisdom of geometry that there is none so even an image as the image of the Igul (200). However, this is not the case with the Meruba (300), with the bulging perpendicular angle, the Meshulash (triangle) (400), and all the other images. For that reason the Tzimtzum had to have the form of an Igul.

Ohr Pnimi

200. Has already been explained in the previous item. 300. If there had been a differentiation of up and down, right and left there, it would

appear in the image of a Meruba, which contains these four sides, being the four names of these Behinot. However, it was not so, but in the form of an Igul, which does not contain these discernments.

400. Indicating a degree that has but three Behinot, lacking Behina Dalet, meaning three sides up, right and left. It lacks the bottom side, hence the name Meshulash.


Chapter Two

Explains how Ohr Ein Sof extended a Kav to the Olamot that were emanated and created in the place of the Halal that was restricted; containing five issues:

1. A Kav extended from Ein Sof into the Halal. 2. The Rosh of the Kav touches Ein Sof, not its Sium. 3. Ohr Ein Sof expands to the Olamot through the Kav. 4. All the Olamot are in the place of that Halal that has been restricted. 5. Prior to the Tzimtzum there was He is One and His Name One, and the mind cannot attain Him.

A Kav extended from Ein Sof into the Halal

1. After the above Tzimtzum there remained a place of Halal and vacant, empty Avir in the middle of that Ohr Ein Sof (1). Then there was a place for the Neetzalim and the Nivraim (creatures) and the Yetzufim (creations) and the Naasim (formed). Then, one Kav Yashar extended from Ohr Ein Sof (2), from His Ohr Agol (3) from above downward (4), and hung down into that Halal.

Ohr Pnimi

1. Do not be misled into the thought that the Tzimtzum of the Ohr from the middle point caused any changes in Ein Sof. There is no change and absence in spirituality, and all the more so in such a sublime place. The above Tzimtzum became a new essence, in addition to Ein Sof. Thus, Ein Sof remained in its entire simple unity as before the Tzimtzum, as He is one and His Name One. The Tzimtzum on the middle point is perceived as a new Olam that came out, from which the Ohr departed and left an empty Halal as weve explained above. It is in the place of that Halal that all the Olamot were emanated.

2. We should not perceive this act in its superficial meaning, as a human act, where one does one thing, and then another, while no longer performing the first act. There is no greater materialization than that, because He is not subject to change and episodes. It is written: I the Lord do not change. We are not discussing His Atzmut, but only the Ohr that expands from Him. However, because there is no change and incident and motion in His Atzmut, and He is in complete and utter rest, so must be the Ohr that expands from Him, as long as it does not reach the Neetzal, meaning as long as it did not clothe the Kelim. Only then does it come to exit His Atzmut and become a Neetzal that is renewed and receives from Him. We have already explained that this renewal revolves primarily on the Kli of the Neetzal, meaning the will to receive in the Neetzal. Although this Ratzon is spiritual, it is nonetheless a Hidush Tzura and an incident, because it is not necessitated in His Atzmut. However, the Ohr that clothes it is not renewed, for it extends from His Atzmut as existence from existence. The actuation of the Ohr Elyon is according to the measure of the Kli, meaning the Kli is affected and receives from the Ohr Elyon as a Hidush, which is necessarily an incident. You should know that all the innovations and the concatenation of degrees regard only impact on the Kli and its reception from the Ohr Elyon, for only that is subject to change and multiplication. However, the Ohr itself is always


in complete rest, as it expands from His Atzmut. Understand that well and remember every single word of it for the rest of the study in this wisdom. According to the above, you can thoroughly understand that the Ohr Elyon does not stop shining for the creatures even for a moment. It is not subject to change and innovations, but is in complete rest. The whole issue of the Tzimtzum and the aforementioned departure of the Ohr regard only the influence on the Kli and its reception, meaning the middle point. In other words, although the Ohr Elyon does not stop shining, the Kli did not receive any of its Hearah because it diminished itself. It diminished its will to receive, so as not to receive in its Behina Dalet, being the middle point, but only in its three preceding Behinot, whose will to receive is frailer, and where the will to bestow dominates (see item 50). Thus, the Ohr Elyon was not affected by the Tzimtzum and did not change its way. Just as it illuminated in Ein Sof, so it illuminated during the Tzimtzum and after the Tzimtzum and in all the Olamot, even in Olam Assiya. It did not stop shining for a minute, but it is the Kelim that make all those changes, for they only receive according to their measure, being the measure of their will to receive. Now you can understand what the Rav meant in the words, one Kav Yashar extended from Ohr Ein Sof. It means that the place of the Halal itself, meaning the Kli that had been emptied of Ohr Ein Sof itself, caused the Hamshacha of the Kav from Ein Sof, by reason of the diminution that was renewed in its will to receive. The measure of its current reception, after the Tzimtzum of its Behina Dalet, is called Kav, meaning relating to its previous reception in Behina Dalet that filled the entire place. However, now that she does not have that great will to receive, but only the previous three Behinot of the Ratzon, whose will to receive is frail. It is regarded as that Kli not receiving more of the Ohr Ein Sof, but only one Kav of Ohr. The entire place of the Kli remains empty and vacant from Ohr because that minute Ohr that she receives now is not enough to fulfill the entire place of the Kli. That happened because of the wanting of Behina Dalet that diminished it. We see that the Ohr Elyon was not at all stopped by the Tzimtzum, and did not change so as to extend the Ohr as one Kav. Instead, this whole great change happened because of the vessels of reception that were diminished and became unable to receive from Ohr Ein Sof more than a very small measure, called Kav, according to the measure of her desire. That is because she does not want more than that measure.

3. We have already explained the meaning of the Agol (round) image (Chap 1, item 100). He tells us that even after the Tzimtzum, the Ohr Elyon remained in the form of an Igul, meaning without discrimination of degrees. Its four Behinot are of equal virtue (there), and the reason is (above item) that the Ohr Elyon is not subject to change and incidents. These above occurrences of innovations are only with respect to the Kelim.

4. Do not forget that we are not discussing corporeal terms whatsoever. Instead, the more Zach is called higher, and the more Av is called lower. Anything that can be perceived as Hitpashtut of Ohr from the Maatzil and its permeation in the Neetzal is regarded primarily as a renewal of the Shinui Tzura that exists in the Neetzal. In other words, it refers to the will to receive that does not exist in the Maatzil and was renewed in him.


Because of that, the Neetzal is considered to be far, Av, low, and inferior to the Maatzil. It is the Shinui Tzura from the Maatzil that does all that and separates him from being a Maatzil to being a Neetzal. You should also know that this Shinui Tzura, namely the will to receive, does not appear at once, but is conceived slowly, over four Behinot. Its form is complete only in Behina Dalet. It therefore turns out that the entire form of its will to receive is very frail, meaning the first Behina of the four Behinot. This Behina is regarded as the closest to the Maatzil, more important, purer and higher, because her Shinui Tzura is not as great as in the three Behinot that follow. Behina Bet, whose Ratzon is greater than Behina Aleph, is regarded as farther from the Maatzil, more Av, lower and indeed inferior to the first Behina. Finally, Behina Dalet is the farthest from the Maatzil, lower, more Av and inferior to all of them. That is why the Rav writes that the Kav Nimshach from above downward, meaning from the first Behina to the forth [and not all the way], which is the lowest. The above matter of above and below was renewed with the emergence of the Kav. Before the Kav illuminated, meaning during the Tzimtzum, there was no up or down there (see Chap 1, item 100). However, after she received the Ohr merely as a Kav, meaning not in all four Behinot, but only in her first three Behinot, Behina Dalet remained dark, without Ohr. Only now did it become known that Behina Dalet is low, Av and inferior, and that the three preceding Behinot are erected on top of her, according to their purity and proximity to the Maatzil. However, during the Tzimtzum, when the Ohr left all four Behinot at once, that discernment among the degrees had not yet occurred.

The Rosh of the Kav touches Ein Sof, not its Sium

2. The Upper Rosh of the Kav (5) extended from Ein Sof Himself and touched it (6), although the Sium of that Kav, down at its end (7), does not touch Ohr Ein Sof.

Ohr Pnimi

5. Meaning the first Behina of the four Behinot (see above item). 6. Behina Aleph, being the Upper Rosh, is the closest to Ein Sof,

meaning to the Maatzil. For that reason she is regarded as touching Him, because the Shinui Tzura in Behina Aleph is not apparent enough to separate it from the Maatzil.

7. Down at its end implies Behina Dalet, the farthest and lowest of them all (Chap 2, item 4). She does not receive the Ohr Elyon and is therefore regarded as not touching Ohr Ein Sof and as separated from it.

Ohr Ein Sof expands to the Olamot through the Kav

3. Ohr Ein Sof extended and expanded down through that Kav.

All the Olamot are in the place of that Halal that has been restricted

4. He emanated and created and made and formed (8) all the Olamot in that place of that Halal.

Ohr Pnimi


8. It implies the four Olamot called Atzilut, Beria, Yetzira, Assiya, which contain all the inner innumerable Olamot. These four Olamot extend from the four above Behinot: Atzilut from Behina Aleph; Beria from Behina Bet; Yetzira from Behina Gimel and Assiya from Behina Dalet.

Prior to the Tzimtzum there was He is One and His Name One, and the mind cannot attain Him

5. Prior to these four Olamot (9), the Ein Sof was He is One and His Name One (10), in wondrous and concealed unity. Not even the angles that are close to Him (20) have the might and the attainment of Ein Sof, for there is not a created mind that can attain Him, for He has no place, no boundary, no name (30).

Ohr Pnimi

9. Called Atzilut, Beria, Yetzira, Assiya (see above item), which contain all the Olamot. Before all that, meaning before the Tzimtzum, these four Behinot were considered to be one above the other (see Chap 2, item 4), but as Simple Unity (Chap 1, item 30). The meaning of Simple Unity is that there is no differentiation of degrees or between Ohr and Kli, but He is One and His Name One (see Chap 1, item 30).

10. He implies the Ohr Elyon. His Name implies the will to receive that is necessarily there (see Chap 1, item 30). His Name is (in Gimatria) Ratzon, implying the will to receive.

20. This means that now, after the Olamot have been created, even the angles, which are spiritually the closest creations, do not have attainment in Ein Sof.

30. Since in Ein Sof it is He is One and His Name One, and since there is no place and Kli apparent there at all, no mind of a creature can attain Him, for there is no attainment without a Kli.

Talmud Eser Sefirot Histaklut Pnimit Part 1 1

Histaklut Pnimit

Chapter One .................................................................................................................2 Chapter Two.................................................................................................................7 Chapter Three ..............................................................................................................8 Chapter Four ................................................................................................................9 Chapter Five ...............................................................................................................12 Chapter Six .................................................................................................................14 Chapter Seven ............................................................................................................15 Chapter Eight .............................................................................................................16 Chapter Nine ..............................................................................................................18 Chapter Ten................................................................................................................19

First, you must know that when dealing with spiritual matters that have no concern with time, space and motion, and moreover when dealing with Godliness, we do not have the words by which to express and contemplate. Our entire vocabulary is taken from sensations of imaginary senses. Thus, how can they assist us where sense and imagination do not reign?

For example, if you take the subtlest of words, namely Orot (Lights), it nonetheless resembles and borrows from the light of the sun, or an emotional light of satisfaction. Thus, how can they be used to express Godly matters? They would certainly fail to provide the reader with anything true.

It is even truer in a place where these words should disclose the negotiations in the wisdom in print, as is done in any research of wisdom. If we fail with even a single inadequate word, the reader will be instantly disoriented and will not find his hands and legs in this entire matter.

For that reason, the sages of the Kabbalah have chosen a special language, which we can call the language of the branches. There is not an essence or a conduct in this world that does not begin in its Shoresh in the Upper World. Moreover, the beginning of every being in this world starts from the Upper World and then hangs down to this world.

Thus, the sages have found an adequate language without trouble by which they could convey their attainments to each other by word of mouth and in writing from generation to generation. They have taken the names of the branches in this world, where each name is self-explanatory, as though pointing to its Upper Shoresh in the system of the Upper Worlds.

That should appease your mind regarding the perplexing expressions we often find in books of Kabbalah, and some that are even foreign to the human spirit. It is because


once they have chosen this language to express themselves, namely the language of the branches, they could no longer leave a branch unused because of its inferior degree. They could not avoid using it to express the desired concept when our world suggests no other branch to be taken in its place.

Just as two hairs do not feed off the same foramen, so we do not have two branches that relate to the same Shoresh. It is also impossible to exterminate the object in the wisdom that is related to that inferior expression.

Such a loss would inflict impairment and confusion in the entire realm of the wisdom, since there is not another wisdom in the world where matters are so intermingled through cause and consequence. In the wisdom of Kabbalah, matters are connected and tied from top to bottom like a single long chain.

Thus, there is no freedom of will here to switch and replace the bad names with better ones. We must always provide the exact branch that points to its Upper Shoresh, and elaborate on it until the accurate definition is provided for the scrutinizing reader.

Indeed, those whose eyes have not been opened to the sights of heaven, and have not acquired the proficiency in the connections of the branches of this world with their roots in the Upper Worlds are like the blind scraping the walls. They will not understand the true meaning of even a single word, for each word is a branch that relates to its Shoresh.

Only if they receive an interpretation from a genuine sage who makes himself available to explain it in the spoken language, which is necessarily like translating from one language to another, meaning from the language of the branches to the spoken language, only then he will be able to explain the spiritual term as it is.

This is what I have troubled to do in this interpretation, to explain the Eser Sefirot, as the Godly sage the Ari had instructed us, in their spiritual purity, devoid of any tangible terms. Thus, any novice may approach the wisdom without failing in any materialization and mistake. With the understanding of these Eser Sefirot, one will also come to examine and know how to comprehend the other issues in this wisdom.

Chapter One Know, that before the Neetzalim were emanated and the creatures created, an Upper Simple Ohr had filled the entire reality. These words require explaining: how was there a reality that the Ohr Pashut had filled before the Olamot were emanated? Also, the issue of the appearance of the Ratzon for the Tzimtzum in order to bring the perfection of His deeds to Light, as it is implied in the book, means that there was already some want there.

The issue of the middle point in Him, where the Tzimtzum occurred, is also quite perplexing, for we have already said that there is neither Rosh nor Sof there, so how is there middle? Indeed these words are deeper than the sea, and I must therefore elaborate on their interpretation.

There is not one thing in the entire reality that is not contained in Ein Sof. The contradicting terms in our world are contained in Him in the form of He is One and

His Name One.


1. Know, that there is not an essence of a single being in the world, both the ones perceived by our senses and the ones perceived by our minds eye, that is not included in the Creator, for they all come to us from Him. Can one give that which is not inside one? This matter has already been thoroughly explained in the books. We must see that these concepts are separated or opposite for us. For example, the term Hochma is regarded as different from the term sweetness. Hochma and sweetness are two separate terms from one another. Similarly, the term operator certainly differs from the term operation. The operator and its operation are necessarily two separate concepts, and moreover with opposite terms, such as sweet and bitter. These are certainly examined separately. However, in Him, Hochma, pleasure, sweetness and acrimoniousness, operation and operator, and other such different and opposite forms, are all contained as one in His Ohr Pashut. There are no differentiations among them whatsoever as is the term One, Unique and Unified. One indicates a single evenness. Unique implies that everything that extends from Him, all these multiplicities are in Him as single as His Atzmut. Unified shows that although he performs multiple acts, there is still one force that performs all these, and they all return and unite as One. Indeed, this one form swallows all the forms that appear in His operations. This is a very subtle matter and not every mind can tolerate it. The Ramban has already explained to us the matter of His uniqueness as expressed in the words, One, Unique and Unified. In his interpretation to Sefer Yetzira (Book of Creation), he explains the difference between One, Unique, and Unified: When He unites to act with One Force, He is called Unified. When He divides to act His act, each part of Him is called Unique, and when He is in a single evenness, He is called One, thus far his pure words. By saying, unites to act with One Force, he wishes to say that He works to bestow, as worthy of His Oneness, and His operations are unchanging. When He divides to act His act, meaning when His operations differ, and He seems to be doing good and bad, then He is called Unique because all His different operations have a single outcome: good. We find that He is unique in every single act and does not change by His various operations. When He is in a single evenness He is called One. One points to His Atzmut, where all the opposites are in a single evenness. It is as the Rambam wrote: In Him, knower, known and knowledge are one, for His thoughts are far higher than our thoughts, and His ways higher than our ways.

Two discernments in bestowal: before it is received and after it is received.

2. We should learn from those who ate the manna. Manna is called Bread off the sky because it did not materialize when clothing in this world. Our sages said that each and every one tasted everything he or she wanted to taste in it. That means that it had to have opposite forms in it. One person tasted sweet and the other tasted it as acrid and bitter. Thus, the manna itself had to have been contained of both opposites together, for can one give what is not in one? How can two opposites be contained in the same carrier? It is therefore a must that it is simple, and devoid of both flavors, but only included in them in such a way that the corporeal receiver might discern the taste he or she wants. In the same way you can perceive anything spiritual: it is unique and simple in itself, but consists of the entire multiplicity of forms in the world. When falling in the hand of a corporeal receiver, it is the receiver


who discriminates a separate form in it, unlike all other forms that unite in that spiritual essence. We should therefore always distinguish two discernments in His bestowal:

1. The form of the essence of that Shefa Elyon before it is received, when it is still inclusive Ohr Pashut.

2. After the Shefa has been received, and thus acquired one separate form according to the properties of the receiver.

How can we perceive the Neshama as a part of Godliness?

3. Now we can come to understand what the Kabbalists write about the essence of the Neshama: The Neshama is a part of God above and is not at all changed from the Whole, except in that the Neshama is a part and not the Whole. It is like a stone that is carved off a mountain; the essence of the mountain and the essence of the stone are the same and there is no discernment between the rock and the mountain, except that the rock is a part and the mountain is the whole. This is the essence of their words. It seems utterly perplexing and very difficult to understand how there could be a part and separation from Godliness that we could resemble to a stone that is carved off a mountain. The stone may be carved off the mountain by an ax and a sledgehammer, but in dealing with Godliness, how would they be separated, and with what?

The spiritual is divided by Shinui Tzura, as the corporeal is divided by an ax.

4. Before we come to clarify the matter, we shall explain the essence of the separation in spirituality: Know, that spiritual entities become separated from one another only by Shinui Tzura. In other words, if one spiritual entity acquires a second Tzura, then it is no longer one, but two. Let me explain it in souls of people, who are also spiritual: It is known that the spiritual rule, that in a simple form there are as many souls as there are bodies where the souls shine. However, they are separated from one another by the Shinui Tzura in each and every one. Our sages said, As their faces are not the same, so their opinions are not the same. The Guf can discern the Tzura of the souls, and tell if each specific soul is a good soul or a bad soul; likewise with the separated forms. You now see that just as a corporeal matter is carved, severed and becomes separated by an ax and motion to increase the distance between each part, so a spiritual matter is divided, cut and becomes separated by the Shinui Tzura between each part. According to the difference, so is the distance between the parts, and remember that well.

How can there be Shinui Tzura in creation with respect to Ein Sof?

5. It is now clear in Olam ha Zeh, in the souls of people. However, in the Neshama, of which they said it is a part of God above, it is still unclear how it is separated from Godliness to the point that we can call it a Godly Part. We should not say by Shinui Tzura, for we have already said that Godliness is Ohr Pashut, which contains the entire complete multiplicity of the forms and the oppositeness of the forms in the world, as He is One, Unique and Unified. In that case, how can there be a Shinui Tzura in the Neshama that would differ it from Godliness, separate it and become a part of Him?


Indeed, this question applies to Ohr Ein Sof prior to the Tzimtzum, for in the reality before us, all the Olamot, upper and lower, are discerned by two discernments:

1. The first discernment is the form of this entire reality as it is before the Tzimtzum. At that time everything was without Gevul and without Sof. This discernment is called Ein Sof.

2. The second discernment is the form of this entire reality from the Tzimtzum downwards. Then everything became limited and measured. This discernment is called the four Olamot: Atzilut, Beria, Yetzira, Assiya.

It is known that there is no perception whatsoever in His Atzmut, and every thing that we do not attain and that has no name and appellation, how can we define it by a name? Any name implies attainment. It indicates that we have attained that name. Thus, it is certain that there no name and appellation whatsoever in His Atzmut. Instead, all the names and appellations are but in His Ohr. That Ohr expands from Him and the Hitpashtut of His Ohr before the Tzimtzum, which had filled the entire reality without Gevul and Sof is called Ein Sof. Thus we should understand how Ohr Ein Sof is defined in and of itself, and has left His Atzmut so that we may define it by a name, as we have said about the Neshama.

Explanation about the text of our sages: Hence there has been work and labour prepared for the reward of the Neshamot, for One who eats that which is not ones

own, is afraid to look upon ones face.

6. To somewhat understand this sublime place, we must go into further detail. We shall research this entire reality before us and its general purpose. Is there an operation without a purpose? And what is that purpose, for which He has invented this entire reality before us in the upper and the lower worlds? Indeed our sages have already instructed us in many places that all the worlds were not created but for Israel who keep Torah and Mitzvot etc. and this is well known. However, we should understand this question of our sages. They asked: If the purpose of the creation of the Olamot is to delight His creatures, then why did He create this corporeal, turbid and tormented world? Without it, He could certainly delight the Neshamot as much as He wanted; why did He bring the Neshama into such a foul and filthy Guf? They explained it with the verse, One who eats that which is not ones own, is afraid to look upon ones face. It means there is a flaw of shame in any free gift. In order to spare the Neshamot this blemish, He has created this world, where there is work. They will therefore enjoy their labor, for they take their pay from the Whole, in return for their work, and are thus spared the blemish of shame.

What is the connection between working seventy years and eternal delight, and you will not find a greater free gift than that?

7. These words are perplexing through and through. First, our primary aim and prayer is, Spare us a free gift. Our sages have said that the treasure of a free gift is prepared only for the highest souls in the world. Their answer is even more perplexing: They said that there is a great flaw in free gifts, namely the shame that encounters every receiver of a free gift. To mend this, the Creator has prepared this world, where there is work and labour, so as to be rewarded in the next world for their labour and work.


But that excuse is very strange. It is like a person who says to his friend, Work with me for just a minute, and in return I will give you every pleasure and treasure in the world for the rest of your life. There is indeed no greater free gift than that, because the reward is incomparable with the work. The work is in this transient, worthless world compared to the reward and the pleasure in the eternal world. What value is there to the passing world compared to the eternal world? It is even more so with regards to the quality of the labour, which is worthless compared to the quality of the reward. Our sages have said: The Creator is destined to inherit each and every righteous person 310 worlds etc. We cannot say that some of the reward is given in return for their work, and the rest is a free gift, for then what good would that do? The blemish of shame would still remain! Indeed, their words are not to be taken literally, for there is a profound meaning in their words.

The entire reality was emanated and created with a single thought. It is the operator; it is the very operation and it is actually the sought-after reward and the

essence of the labour.

8. Before we delve into the explanation of their words, we must understand His thought in creating the worlds and the reality before us. His operations did not come to be by many thoughts as is our way. That is He is One, Unique and Unified, and as He is Simple, so His Orot extend from Him, namely Simple and Unified, without any multiplicity of forms, as it says, My thoughts are not your thoughts, neither are your ways My ways. You must therefore understand and perceive that all the names and appellations, and all the Olamot, Upper and lower, are all one Ohr Pashut, Unique and Unified. In the Creator, the Ohr that extends, the thought, the operation and the operator and anything the heart can think and contemplate, are in Him one and the same thing. Thus you can judge and perceive that this entire reality, Elyonim and Tachtonim as one in the final state of the end of correction, was emanated and created by a single thought. That single thought performs all the operations, is the essence of all the operations, the purpose and the essence of the labour. It is by itself the entire perfection and the sought-after reward, as the Ramban explained, One, Unique and Unified.

The issue of the Tzimtzum explains how an incomplete operation came about from a perfect operator.

9. The Rav elaborated in the matter of the Tzimtzum in the first chapters of this book, for it is a most serious matter. That is because it is necessary that all the corruptions and all the various shortcomings extend and come from Him. It is written, I form the light, and create darkness, but then, the corruptions and the darkness are completely opposite to Him, so how can they stem from one another? Also, how could they come together with the Ohr and the pleasure in the thought of creation? We cannot say that they are two separate thoughts; God forbid that we should even think that. Thus, how does all that come from Him down to this world, which is so filled with scum, torment, and filth, and how do they exist under a single thought?


Chapter Two Explaining the thought of creation.

10. Now we shall come to clarify the thought of creation. It is certainly The act ends in the preliminary thought. Even in corporeal humans, with their many thoughts, the act ends in the preliminary thought. For example, when one builds ones house, we understand that the first thought in this engagement is the shape of the house to dwell in. Therefore, it is preceded by many thoughts and operations until this shape that one had pre designed is completed. This shape is what appears at the end of all his operations, thus, the act ended in the preliminary thought. The final act, which is the axis and the purpose for which they were all created, is to delight His creations (as it is written in the Zohar). It is known that His thought ends and acts immediately, for He is not a human, who is obligated to act, but the thought itself completes the entire act at once. Hence, we can see that as soon as He thought of creation, to delight His creatures, this Ohr immediately extended and expanded from Him in the full measure and form of the pleasures that He contemplated. It is all included in that thought, which we call The Thought of Creation, and examine that in depth, for the sages instructed brevity here. Know, that we denominate this thought of creation by the name Ohr Ein Sof. That is because we do not have a single word and uttering in His Atzmut, to define Him by any name.

The will to receive is necessarily created in the Neetzal, because of the will to bestow in the Maatzil, and it is the Kli in which the Neetzal receives His Shefa.

11. This is what the Rav had said: In the beginning, an Upper Simple Ohr had filled the entire reality. Since the Creator contemplated upon delighting the creations and the Ohr expanded from Him and came out from before Him, the will to receive His pleasures was seemingly imprinted in Him at once. You can also determine that this Ratzon is the full measure of the expanding Ohr. In other words, the measure of His Ohr and Shefa is as the measure of His desire to delight, no more and no less. For that reason we call the essence of that will to receive that is imprinted in this Ohr through the power of His thought by the name Place. For instance, when we say that a person has a stomach big enough to eat a pound of bread, while another person cannot eat more than half a pound of bread, which place are we talking about? It is not the size of the intestines, but the measure of appetite. You see that the measure for the place of the reception of the bread depends on the measure and the desire to eat. It is all the more so in spirituality, where the desire to receive the Shefa is the place of the Shefa, and the Shefa is measured by the intensity of the desire.

The will to receive contained in the thought of creation brought Him out of his Atzmut, to acquire the name Ein Sof.

12. Now you can see how Ohr Ein Sof departed from His Atzmut, in which we cannot utter any word, and became defined by the name Ohr Ein Sof. It is because of this above discernment, that in that Ohr there is the will to receive incorporated in it from His Atzmut.


This is a new Tzura that is not at all in His Atzmut, for whom would He receive from? This Tzura is also the full measure of this Ohr, and study it well, for it is impossible to elaborate here.

Prior to the Tzimtzum, the Shinui Tzura was indiscernible in the will to receive.

13. In His almightiness, this new Tzura would not have been defined as a change from His Ohr. This is the meaning of what is words (Pirkey Avot) Before the world was created, there were He is One and His Name One. He indicates the Ohr in Ein Sof, and His Name implies the Place, which is the will to receive from His Atzmut, contained in the Ohr Ein Sof. He tells us that He is One and His Name One. His Name is Malchut de Ein Sof, being the Ratzon, namely the will to receive that has been engraved in the entire reality that was contained in the thought of creation. Before the Tzimtzum, it is not considered that there is any change and differentiation between Him and His Ohr and the Place. They are one and the same. If there had been any difference and shortcoming in the Place compared to Ohr Ein Sof, then there would certainly be two Behinot there.

Tzimtzum means that Malchut diminished the will to receive in her. Then the Ohr disappeared because there is no Ohr without a Kli.

14. Regarding the Tzimtzum: The will to receive that is contained in Ohr Ein Sof, called Malchut de Ein Sof, which is the thought of creation and which contains the entire creation, embellished herself to ascend and equalize her Tzura with His Atzmut. She therefore diminished her will to receive His Shefa in Behina Dalet in the Ratzon. Her intention was that by so doing, the Olamot would emanate and be created down to Olam ha Zeh. Thus the Tzura of the will to receive would be corrected and return to the Tzura of bestowal, and that would bring her to Hishtavut Tzura with the Maatzil. Thus, after she had diminished the will to receive, the Ohr naturally departed, for it is known that the Ohr depends on the Ratzon, and the Ratzon is the Place of the Ohr, for there is no coercion in spirituality.

Chapter Three Explanation of the origin of the Neshama.

15. Now we shall explain the matter of the origin of the Neshama. It has been said that she is a part of God above etc. We asked: How and in what does the Tzura of the Neshama differ from His Ohr Pashut, that separates her from everything? We can now understand that there really is a great Shinui Tzura in her. Although He contains all the conceivable and imaginable forms, still after the above words you find one Tzura that is not contained in Him, namely the Tzura of the will to receive, for whom would He receive from? However, the Neshamot, whose creation came about because He wanted to delight them, which is the thought of creation, were necessarily carved with this law of wanting and yearning to receive His Shefa. That is where they differ from Him, because their Tzura is different from His. It has already been explained that a corporeal essence becomes separated and


divided by the force of motion and remoteness of location. However, the spiritual essence becomes separated and divided by Shinui Tzura. The measure of Shinui Tzura determines the measure of the distance between one another. If the Shinui Tzura becomes completely opposite, from one end to the other, then they are completely severed and separated and can no longer suck from one another, for they are regarded as alien to each other.

Chapter Four After the Tzimtzum and the Masach that was placed on the will to receive, it became unfit to be a vessel for reception. It left the system of Kedusha (lit.

Holiness) and the Ohr Hozer serves in its place as a vessel for reception, and the Kli of the will to receive was given to the impure system.

16. Since the Tzimtzum and the Masach were placed on that Kli, called will to receive, it was canceled and departed from the pure system, and the Ohr Hozer became the vessel of reception in its place. Know that this is the entire difference between the pure ABYA and the impure ABYA. The vessel of reception of the pure ABYA comes from the Ohr Hozer that is established on Hishtavut Tzura with Ein Sof, while the impure ABYA use the will to receive that was restricted, being the opposite Tzura of Ein Sof. That makes them separated and cut off from the life of lives, namely Ein Sof.

Humanity feeds on the leavings of the Klipot, and thus uses the will to receive as they do.

17. Now you can understand the root of the corruption that was incorporated in the thought of creation, which is to delight His creatures. After the concatenation of the five general Olamot, Adam Kadmon and ABYA, the Klipot appeared as well in the four impure Olamot ABYA, because One before the other hath God made them. In that state, the turbid corporeal Guf is set before us, about which it is written, man's heart is evil from his youth. It is so because its entire sustenance from its youth comes from the leavings of the Klipot. The essence of Klipot and impurity is the Tzura of wanting only to receive that they have. They have nothing of the will to bestow. They are found to be opposite Him, for He has no will to receive whatsoever and all He wants is to bestow and delight. For that reason the Klipot are called dead, because they are opposite from the life of lives and therefore severed from Him without any of His Shefa. The Guf, which is also fed on the leavings of the Klipot is also severed from life and is filled with filth because of the will to receive and not to bestow imprinted in it. Its desire is always open to receive the entire world into its stomach. Thus, the evil are called dead during their lives, because the Shinui Tzura in their Shoresh when they have nothing of the form of bestowal, severs them from Him, and they literally become dead. Although it seems that the evil too have the form of bestowal when they give charity etc. it has been said about them in the Zohar, Any grace that they do, they do for themselves, for their primary aim is for themselves and their own glory.


However, the righteous who perform Torah and Mitzvot not in order to be rewarded, but to bestow contentment upon their Maker, thus purify their Guf, and invert their vessels of reception to the form of bestowal. It is as our holy Rav said, I did not enjoy even in my little finger (Ktuvot 104). That makes them completely adherent with Him, for their Tzura is identical to their Maker without any Shinui Tzura. Our sages said about the verse, say unto Zion: 'Thou art My people, that you are with Me in partnership. This means that the righteous are partners with the Creator, since He started creation, and they finish it, by turning the vessels of reception into bestowal.

The entire reality is contained in Ein Sof and extends existence from existence. Only the will to receive is new and extends existence from absence.

18. Know, that the existence from absence innovation that the Creator invented in this creation, which our sages said He generated existence from absence, applies only to the Tzura of the desire to enjoy that is imprinted in every creature. Nothing more was renewed in creation; and this is the meaning of I form the light, and create darkness. The Ramban interprets the word Creator as an indication of renewal, meaning something that did not exist before. You see that it does not say, create Light, because there is no innovation in it by way of existence from absence. That is because the Ohr and everything contained in the Ohr, all the pleasant sensations and conceptions in the world extend existence from existence. This means that they are already contained in Him and are therefore not an innovation. That is why it is written, form the Light, indicating that there is not innovation and creation in Him. However, it is said of the darkness, which contains every unpleasant sensation and conception, and create darkness. That is because He invented them literally existence from absence. It does not exist in His reality whatsoever, but was renewed now. The Shoresh of all of them is the Tzura of the will to enjoy that is contained in His Orot that expand from Him. In the beginning it is only darker than the Ohr Elyon, and is therefore called darkness, compared to the Ohr. But finally the Klipot, Sitra Achra and the wicked, hang down and appear because of it, which severs them entirely from the life of lives. This is the meaning of the verse and her legs descend unto death. Her legs indicate the end of something, and he says that they are the legs of Malchut, which is the will to enjoy that exists in the Hitpashtut of His Ohr. In the end, death extends from her to the Sitra Achra and those who are fed and follow the Sitra Achra.

Because we are branches that extend from Ein Sof, the things that are in our Shoresh are pleasurable to us, and those that are not in our Shoresh, are

burdensome and painful.

19. Since this Shinui Tzura of the will to receive must be in the creatures, for how else would they extend from Him and switch from being Creator to being creatures? This is only possible by the above-mentioned Shinui Tzura. Furthermore, this Tzura of the will to enjoy is the primary essence of creation, the axis of the thought of creation. It is also the measure of the delight and pleasure, as we have said above, for which it is called Place. Thus, how can we say about it that it is darkness and expands to the Behina of death because it creates a separation and interruption from the life of lives in the receiving Tachtonim? We should also understand what is the great worry


that comes to the receivers because of the Shinui Tzura from His Atzmut and why the great wrath. In order to explain this subtle matter sufficiently, we must first know the origin of all the pleasures and sufferings that are felt in our world. Know this: every branch has an equal nature to its Shoresh. Therefore, every conduct in the Shoresh is desired and loved and coveted by the branch as well, and any matter that is not in the Shoresh, the branch too does not tolerate and hates. This is an unbreakable law that abides between every branch and its Shoresh. Because He is the Shoresh of all His creations, every thing in Him and that extends from Him directly is pleasurable and pleasant to us, for our nature is close to our Shoresh. Also, every thing that is not in Him and does not extend directly from Him, but is rather opposite to creation itself, will be against our nature and will be hard for us to tolerate. For example, we love rest, and vehemently hate motion, to the point that we do not make even a single movement if not to find rest. This is because our Shoresh is motionless and restful; there is no motion in Him whatsoever. For that reason it is against our nature and hated by us. In much the same way, we love wisdom, power, wealth and all the virtues, because they are contained in Him, who is our Shoresh. We hate their opposites, such as folly, weakness, poverty, ignominy and so on, because they are not at all in our Shoresh, which makes them despicable and loathsome to us. We should still examine how there is any Hamshacha that does not come directly from Him, but from the opposite of creation itself? It is like a wealthy man who called upon a poor fellow, fed him and gave him drinks and silver and gold every single day; and each day more than the day before. There are two different things that you will find that this poor fellow felt regarding these wonderful gifts from the rich: On the one hand he tasted immeasurable pleasure by the multitude of His gifts. On the other hand, it became hard for him to tolerate the plentitude of the benefit and he was ashamed upon receiving it. This matter brought him intolerance due to the plentitude of the presents, showered on him every time. It is certain that his pleasure from the gifts extended directly from the wealthy benefactor, but the impatience that he felt in the presents did not come from the wealthy benefactor, but from the very essence of the receiver. The shame awakened in him by reason of the reception and the free gift. The truth is that this too comes from the rich man, but indirectly.

Because the will to receive is not in our root, we feel shame and intolerance in it. Our sages wrote that in order to correct that, He has prepared for us labour in

Torah and Mitzvot in this world, to invert the will to receive into a will to bestow.

20. We learn from all the above that all the forms that extend to us indirectly present a difficulty for our patience and are against our nature. By that you will see that the new Tzura that has been formed in the receiver, namely the will to enjoy, is not really any lower or lesser than Him. Moreover, this is the primary axis of His creation. Without that, there would not be a creation at all. However, the receiver, who is the carrier of that Tzura, feels the intolerance due to his self, meaning because this Tzura is not in his Shoresh. Thus we have succeeded to comprehend the answer of our sages, who said that this world was created because one who eats that which is not ones own, is afraid to look upon ones face.


It is seemingly perplexing, but now their words feel very pleasant to us, for they refer to the matter of Shinui Tzura of the will to enjoy, that is by necessity present in the Neshamot. This is so because one who eats that which is not ones own is afraid to look upon ones face. Thus, any person who receives a present is ashamed when receiving it because of the Shinui Tzura from the Shoresh that does not contain that form of reception. In order to correct it, He created this world, where the Neshama clothes a Guf and the vessels of reception of the Neshama are turned to vessels of bestowal through the practice in Torah and Mitzvot in order to bring contentment to His Maker. For herself, she would not want the distinguished Shefa, yet she receives it in order to bring contentment to her Maker, who wants the Neshamot to enjoy His Shefa. Because she is untainted by the will to receive for herself, she is no longer afraid to look upon her face, and thus reveals the complete perfection of the creature. The need and the necessity in the long concatenation to this world will be explained below. This great task of turning the form of reception into the form of bestowal can only be conceived in this world

The evil are destroyed with double destruction, and the righteous inherit double.

21. Come and see, that the evil are destroyed with double destruction for they hold both ends of the rope. This world is created with a want and emptiness of the good Shefa, and in order to acquire possessions we need movement. However, it is known that that profusion of movement hurts humans, for it is indirect Hamshacha from His essence. However, it is also impossible to remain devoid of possessions and good, for that too is in contrast with the Shoresh, which is filled with goodness. Consequently, we choose the torment of movement in order to acquire the possessions. However, because all their possessions are for themselves alone, and he who has a single portion wants a double portion, one finally dies with only half ones desire in ones hand. In the end they suffer from both sides; from the increase of pain due to the multiplicity of movement, and from the regret at not having the possessions they need to fill their empty half. The righteous inherit double in their Eretz: once they turn their will to receive into a will to bestow, and receive what they receive in order to bestow, then they inherit double. Not only do they attain the perfection of the pleasures and possessions, but they also acquire the equivalence of form with their Maker. Thus they come to true Dvekut (lit. Adhesion) and are therefore at rest, and the Shefa pours to them effortlessly, by itself, without making a single movement.

Chapter Five The thought of creation compels every item in reality to stem from one another

until the end of correction.

22. Now that we have acquired all the above, we will understand a little bit about the meaning of His uniqueness: His thoughts are not our thoughts and all the multiplicity of forms that we perceive in this reality is united in Him within a single thought, being the thought of creation to delight His creatures. This


singular thought encompasses the entire reality with perfect unity through the end of correction, for this is really the entire purpose of creation and the operator. Like the force that operates in the operated, that which is but a thought in Him, is a compelling force in the creatures. Because He thought about delighting us, it necessarily occurred in us that we receive His good Shefa. It is the operation. This means that after this law of the will to receive pleasure has been imprinted in us, we define ourselves by the name operation. It is so because through this Shinui Tzura, we stop being a Creator and become a creature, stop being the operator and become the operation. It is the labour and the work. This means that because of the force that operates in the operated, the desire to receive increases in us as the worlds hang down, until we become a separated Guf in this world. We become opposite to the life of lives, who does not bestow outside Himself whatsoever, and brings death to the bodies and every kind of torment and labour to the Neshama. This is the meaning of the work of the Creator in Torah and Mitzvot. Through the Hearah of Kav in the restricted place extend the Holy Names, the Torah and the Mitzvot. By working in Torah and Mitzvot in order to bestow contentment to the Maker, our vessels of reception slowly turn to vessels of bestowal. This is the sought-after reward. This means that the more corrupted our vessels of reception are, the more impossible it becomes for us to open our mouth to receive His Shefa. This is so due to the fear of the Shinui Tzura for One who eats that which is not ones own, is afraid to look upon ones face. This was the reason for Tzimtzum Aleph, but when we correct our vessels of reception to be in order to bestow, we thus equalize our Kelim with their Maker and become fit to receive His infinite Shefa. You see that all these opposite forms in the creation before us, namely the form of operator and operated and the form of the corruptions and corrections and the form of the labour and its reward, all are included in His singular thought. In simple words, it is to delight His creatures, precisely that, no more and no less. The entire multiplicity of concepts is also included in that thought, both the concepts of our Torah, and those of secular teachings. All the creations, worlds and various conducts in each and every one, stem from this singular thought, as I will explain further in the appropriate place.

Malchut de Ein Sof means that Malchut does not put up any Sof there.

23. We may now see the meaning of the Tikunim in the Zohar regarding Malchut de Ein Sof, for which the doors trembled from the cries of the doubtful. They asked: Can we recognize a Malchut in Ein Sof? That would mean that there are the upper nine Sefirot there too! From our words it becomes very clear that the will to receive that is contained in Ohr Ein Sof by necessity, is called Malchut de Ein Sof. However, Malchut did not place a Gevul and an end on that Ohr Ein Sof because the Shinui Tzura due to the will to receive had not become apparent in her yet. That is why it is called Ein Sof, because Malchut does not put a stop there, but only from the Tzimtzum downward. Only then does the force of Malchut put a Sof in every Sefira and Partzuf.


Chapter Six It is impossible for the will to receive to appear in any essence, except in four

Behinot, which are the four Otiot of HaVaYaH. 24. Let us elaborate a little on that issue so as to fully understand the Sof that

occurred in Malchut. First, we shall explain what the Kabbalists have determined and what the Tikkunim of the Zohar present to us: There is no Ohr, great or small, in the Upper Olamot or in the lower ones, that is not arranged in the order of the four-letter name HaVaYaH. This goes hand in hand with the law that is brought in the Tree of Life, that there isnt an Ohr in the Olamot that is not clothed in a Kli. I have already explained the difference between His Atzmut and the Ohr that expands from Him. That happens only due to the will to enjoy that is contained in His expanding Ohr, being a Shinui Tzura from His Atzmut, who does not have that Ratzon. The expanding Ohr is defined by the name Neetzal because this Shinui Tzura stops the Ohr from being the Maatzil and makes it a Neetzal. It is also explained that the will to enjoy that is contained in His Ohr is also the measure of the Gadlut of the Ohr. It is called the place of the Ohr, meaning it receives its Shefa according to its measure of will to receive and yearning, not more and not less. It also explains that this will to receive is the entire Hidush that was renewed in the creation of the Olamot by way of making existence from absence. This Tzura alone is not at all incorporated in His Atzmut and the Creator has only now created it for the purpose of creation. This is the meaning of and create darkness, because this Tzura is the Shoresh for the darkness due to the Shinui Tzura in it. For that reason it is darker than the Ohr that expands within her and because of her. Now you see that any Ohr that expands from Him, instantly consists of two features:

The first feature is the Atzmut of the Ohr that expands before the Tzura of the will to enjoy appears.

The second feature comes after the Tzura of the will to enjoy appears, at which time it becomes more Av and somewhat darker because of the acquisition of Shinui Tzura.

Thus, the first feature is the Ohr, and the second is the Kli. For that reason, any expanding Ohr consists of four Behinot in the impression on the Kli. That is because the form of the will to receive, called Kli to the Ohr that expands in it, is not completed all at once, but by way of operator and operated. There are two Behinot in the operator and two Behinot in the operated, called potential force and actual force in the operator, and potential force and actual force in the operated, which make up four Behinot.

The will to receive does not permeate the Neetzal except through his own desire to receive of his own choice.

25. Because the Kli is the Shoresh of the darkness, as it is opposite from the Ohr, it must therefore start to operate slowly, gradually, by way of cause and consequence. This is the meaning of the verse: The waters were conceived and begotten darkness (Midrash Raba, Shemot, 80; 22). The darkness is a result of the Ohr itself and is operated by it as in conception and birth, meaning a potential and actual. This means that in any expanding


Ohr, the will to receive is necessarily incorporated. However, it is not regarded as a Shinui Tzura before this Ratzon is clearly set in the Ohr. The will to receive that is incorporated in the Ohr by the Maatzil is not enough for that; but the Neetzal himself must independently display that will to receive in him, in action, meaning of his own choice. This means that he must extend Shefa through his own will, more than the measure of the Ohr of the Hitpashtut in him by the Maatzil. After the Neetzal is operated by his own choice in increasing the measure of his desire, the yearning and the will to receive become fixed in him, and the Ohr can clothe this Kli permanently. It is true that Ohr Ein Sof seemingly expands over all four Behinot, reaching the full measure of the Ratzon by the Neetzal himself, being Behina Dalet. That is because he would not go beyond his own Atzmut anyhow and acquire a name fo

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